English
English version Designating a clean Karma site for sick Bhikshus (monks) as a place for eating. If a guest Bhikshu arrives, the monastery owner should inform them of the unclean areas, the Bhikshu's living quarters, the area where the great boundary is established, the clean kitchen area, the Posadha (Uposatha) area, the area where the robes are not lost, and the water drinking area. This is called the Dharma (teaching) corresponding to the location. ‘Corresponding to the direction’ means that if the Upadhyaya (preceptor) and the Sangha (community of monks) follow the teacher monk to any direction, this is called the direction. Furthermore, ‘direction’ refers to when the Buddha was in Rajagrha (King's Abode), and on the fifteenth day of each month, when the precepts were recited, all the monks gathered. The Buddha asked: ‘Where have you come from?’ The Bhikshus stated their directions, which is called the direction. To the east is the Rahula-bhadra Stupa (Rahula-bhadra Tower), to the south is a place called Tanu, to the west is a place called Surpitarudra, and to the north is a place called Anujiravisaja. These four places are the most remote, and five lawyers who are familiar with the precepts can be ordained here. This is called the Dharma corresponding to the direction. ‘Corresponding to the country’ means that in Avanti, five lawyers who are familiar with the precepts can receive full ordination; in Avamgandhi, frequent bathing is allowed, and it is also permissible to wear shoes made of two or three layers of leather. At that time, some Bhikshus were dwelling in the Himalayas, and their skin was damaged, so they came to the Buddha. After hearing this, the Buddha said: ‘In such a country, it is permissible to wear Phullavastra (full clothes).’ There were two Bhikshus, one named Uccala and the other named Samatha, who came to the Buddha and reported: ‘The Bhikshus are of various castes and come from various countries, and they are destroying the meaning of the Buddhist scriptures with incorrect pronunciations. May the World Honored One allow us to use the Chandala (outcaste) arguments to correct the meaning of the Buddhist scriptures.’ The Buddha said: ‘In my Dharma, I do not value flowery language. Even if it is simple, as long as it does not lose its meaning and allows people to understand and accept it, that is important.’ At that time, the World Honored One was in Vaisali. The world was in decline, and grains were expensive, making it difficult to beg for food. The Bhikshus used their supernatural powers to go to Kikata to beg for food. The people of that country hated and despised the ascetics, placing the food on the ground instead of handing it over. Some Bhikshus reported this matter to the World Honored One. The Buddha said: ‘Even if it is not received by hand, the intention of giving has been completed, so you may take the food.’ This is called the Dharma corresponding to the country. ‘Corresponding to the Pravāraṇā (invitation)’ means that one person thinks in their heart and speaks with their mouth. Two people --------------------------------------------------------------------------------
Chinese
三人四人皆展转相语。五人羯磨自恣。是名自恣相应法。 “自恣与欲相应法者，有五种与欲：一我与自恣；二我自恣；三为我故作自恣；四手作相貌自恣；五口作相貌自恣。若此五种不成，不名与自恣欲。是名自恣相应法。 “自恣取欲相应法者，僧差人令取欲。取欲者，若父母病难、非梵行难，如是众多难，当与余人令持欲去。与欲法，语持欲去者言：‘大德忆念！我某甲，今日众僧自恣我亦自恣，与众僧清净欲。’是名与欲相应法。取欲比丘若未得还，忽大水来及师子虎狼难不得往自恣，出界外自恣者，亦得清净。去者亦得清净。是名取欲人自恣相应法。 “波罗提木叉相应者，尔时世尊在静房中作是思惟：‘今为诸比丘制，听集一处说波罗提木叉戒。我若不为制者，新学比丘欲学波罗提木叉者，云何得闻？何所修集？’尔时世尊从静房起，告诸比丘：‘从今已去，汝等当集一处说波罗提木叉戒。欲说戒时先白：“大德僧听！若僧时到僧忍听，僧今集一处说波罗提木叉戒。白如是。”’名波罗提木叉戒相应法。 “说波罗提木叉相应者，有五种略说波罗提木叉，文如上说。复有说波罗提木叉相应者，文如上母经中说。是名说戒相应法。 “布萨相应者，乃至三人展转语布萨。如 现代汉语译本 三人或四人互相转告。五人进行羯磨（Karma，业）自恣。这称为自恣相应法。 ‘自恣与欲相应法’是指，有五种给予同意的方式：一，我给予自恣的同意；二，我自恣；三，为了我的缘故而作自恣；四，用手势表示同意自恣；五，用口头表示同意自恣。如果这五种方式不成立，则不称为给予自恣的同意。这称为自恣相应法。 ‘自恣取欲相应法’是指，僧团派遣人去取同意。取同意的人，如果遇到父母生病等困难、非梵行（Brahmacharya，禁欲）的困难，像这样众多的困难，应当让其他人拿着同意离开。给予同意的方法是，告诉拿着同意离开的人说：‘大德（Great Virtue，对僧侣的尊称）请记住！我某甲，今天僧众进行自恣，我也进行自恣，给予僧众清净的同意。’这称为给予同意相应法。取同意的比丘如果还没回来，突然遇到大水或者狮子虎狼的灾难，无法前来自恣，在界外进行自恣，也算是清净的。去取同意的人也算是清净的。这称为取同意的人自恣相应法。 ‘波罗提木叉（Pratimoksha，戒律）相应’是指，当时世尊在静室中思考：‘现在为众比丘制定，允许聚集在一处宣说波罗提木叉戒。我如果不制定的话，新学的比丘想要学习波罗提木叉，要如何听闻？要如何修习？’当时世尊从静室起身，告诉众比丘：‘从今以后，你们应当聚集在一处宣说波罗提木叉戒。想要说戒的时候先禀告：“大德僧众请听！如果僧众时间已到，僧众允许，僧众现在聚集在一处宣说波罗提木叉戒。禀告如上。”’这称为波罗提木叉戒相应法。 ‘说波罗提木叉相应’是指，有五种简略宣说波罗提木叉的方式，文字如上所述。还有宣说波罗提木叉相应，文字如上母经中所说。这称为说戒相应法。 ‘布萨（Posadha，斋戒）相应’是指，乃至三个人互相转告布萨。如
English
English version Three or four people tell each other in turn. Five people perform Karma (Karma) and self-determination. This is called the Dharma corresponding to self-determination. ‘The Dharma corresponding to self-determination and consent’ refers to five ways of giving consent: first, I give consent to self-determination; second, I self-determine; third, self-determination is made for my sake; fourth, consent to self-determination is expressed by gestures; fifth, consent to self-determination is expressed verbally. If these five methods are not established, it is not called giving consent to self-determination. This is called the Dharma corresponding to self-determination. ‘The Dharma corresponding to taking consent for self-determination’ refers to the Sangha (community) sending someone to obtain consent. If the person taking consent encounters difficulties such as parents being sick, difficulties of non-Brahmacharya (Brahmacharya, celibacy), and many such difficulties, others should be allowed to leave with the consent. The method of giving consent is to tell the person leaving with the consent: ‘Great Virtue (a respectful term for monks), please remember! I, so-and-so, today the Sangha is performing self-determination, and I am also performing self-determination, giving the Sangha pure consent.’ This is called the Dharma corresponding to giving consent. If the Bhikshu (monk) taking consent has not returned, and suddenly encounters a disaster of great floods or lions, tigers, and wolves, and cannot come to self-determine, it is considered pure to self-determine outside the boundary. It is also considered pure for the person who went to take consent. This is called the Dharma corresponding to the self-determination of the person taking consent. ‘Pratimoksha (Pratimoksha, precepts) correspondence’ refers to when the World Honored One (Buddha) was thinking in the quiet room: ‘Now, for the Bhikshus (monks), I will make a rule to allow them to gather in one place to recite the Pratimoksha precepts. If I do not make a rule, how will the newly learning Bhikshus who want to learn the Pratimoksha hear it? How will they practice it?’ At that time, the World Honored One arose from the quiet room and told the Bhikshus: ‘From now on, you should gather in one place to recite the Pratimoksha precepts. When you want to recite the precepts, first report: “Great Virtuous Sangha, please listen! If the Sangha's time has come, and the Sangha allows, the Sangha is now gathering in one place to recite the Pratimoksha precepts. Report as above.”’ This is called the Dharma corresponding to the Pratimoksha precepts. ‘Reciting the Pratimoksha correspondence’ refers to the five ways of briefly reciting the Pratimoksha, the text is as described above. There is also reciting the Pratimoksha correspondence, the text is as described in the above Mother Sutra. This is called the Dharma corresponding to reciting the precepts. ‘Posadha (Posadha, fasting) correspondence’ refers to even three people telling each other about Posadha. Such as --------------------------------------------------------------------------------
Chinese
法布萨者，四人已上一白然后布萨。布萨处，下座比丘应扫洒地，是名布萨相应法。 “欲相应者，尔时世尊告诸比丘：‘当唱净。唱净已今日众僧布萨。’有病比丘不来者，听与欲，遣人取之。是名欲相应法。若有缘与欲，无缘应去。与欲有五种，如上文说。 “取欲人相应者，若取欲有众难不得来，取欲者清净，众僧清净，是名取欲人相应。 “清净相应者，若病不得来自说清净，是名清净相应布萨。自恣中得言与清净欲，余欲直言与欲，不言清净。是名与欲清净。取欲者，有难不得去，名清净取欲，是名取欲人清净相应法。 “上来所说种种制者，比丘经、比丘尼经、摩得勒伽经、增一经、诸干度经如此等经中推求之。若与五经义合者，应受持莫舍；若不与合者，置而莫行。复应推法，一缘、二制、三重制，总略、犯不犯，要与五种经相应。五经中缘、制、重制对而求之。云何名为总？比丘即名一切比丘，是名为总。云何名为略说？初中后说但令义显，是名为略。广说者，若有比丘向比丘说其所解，我从佛边闻如是说。闻此者即不得非其所说，亦不得即取，持此所解与五部经对之。若与经相应者，应语言：‘长老所说甚善，好自受持莫令废舍，常应为人如是广说。’若不与五经相应者 现代汉语译本：法布萨（Pusa，僧团集会诵戒）者，四人或四人以上，经过一次宣告后即可进行布萨。在布萨的场所，下座的比丘应当负责清扫地面，这被称为与布萨相应的法。 ‘欲相应’指的是，当时世尊告诉众比丘：‘应当宣告清净。宣告清净后，今天僧团将进行布萨。’有生病的比丘不能前来参加的，允许他通过给予‘欲’（yu，同意票）的方式参与，并派人去收取。这被称为与‘欲’相应的法。如果因某种原因可以给予‘欲’，就应该给予；如果没有原因，就应该亲自前往。给予‘欲’有五种情况，如前文所述。 ‘取欲人相应’指的是，如果取‘欲’的人遇到种种困难无法前来，那么取‘欲’者清净，僧团也清净，这被称为取‘欲’人相应。 ‘清净相应’指的是，如果生病的比丘无法亲自前来，就声明自己的清净，这被称为清净相应的布萨。在自恣（Zi chi，僧团解除结界）仪式中，可以说给予清净‘欲’，其余情况下给予‘欲’时，直接说给予‘欲’即可，不必说清净。这被称为与‘欲’清净。取‘欲’的人，如果遇到困难无法前往，则称为清净取‘欲’，这被称为取‘欲’人清净相应法。 以上所说的各种戒律，应当在比丘经、比丘尼经、摩得勒伽经（Mo de le jia jing，母论）、增一经、诸干度经等经典中寻找。如果与这五部经典的义理相合，就应当接受并奉行；如果不相合，就应该搁置而不实行。还应该推究佛法，从一缘、二制、三重制，到总说、略说、犯与不犯等方面，都要与这五种经典相应。在这五部经典中，将缘起、戒律、重戒相互对照来寻求。什么叫做‘总’？比丘即代表一切比丘，这叫做‘总’。什么叫做‘略说’？在初、中、后阶段的说法，只要能显明义理即可，这叫做‘略’。广说指的是，如果有比丘向其他比丘讲述自己所理解的佛法，说自己从佛陀那里听到这样的说法。听到的人不得否定他所说的，也不得立即采纳，而应该将他所理解的与五部经典进行对照。如果与经典相应，就应该说：‘长老所说非常好，请好好地接受并奉行，并且应该经常像这样为人广泛地宣说。’如果不与五部经典相应，